Finding out Humor in Middle East Culture

Global Journal of HUMAN-SOCIAL SCIENCE: C Sociology & Culture Volume 14 Issue 2 Version 1.0 Year 2014 Type: Double Blind Peer Reviewed International Research Journal Publisher: Global Journals Inc. (USA) Online ISSN: 2249-460x & Print ISSN: 0975-587X

Comparing Nashrudin Hoja, Juha and Mullah Nashrudin: Finding Out Humor in Middle East Culture By Maman Lesmana University of Indonesia, Indonesia Abstract- The name of Nashrudin Hoja seems to be recognized by people in the world with their humorous anecdotes. Some research have studied Nashrudin Hoja with historical approach. This article use approach of humor and semiotic of fiction. From the analysis, is concluded that the figure of Nashrudin Hoja and Juha are real while character of Mullah Nashrudin is fictional. All stories of Nashrudin Hoja, Juha and Mullah Nashrudin contain humorous elements with different shapes and types. The stories of Nashrudin Hoja and Juha are anecdotes styled because the characters are real even though the stories do not necessarily exist, while the stories of Mullah Nashrudin are more fictional. The text of Mullah Nashruddin is more complex and difficult to understand, because the text aims to convey certain teachings to the readers through humor. Meanwhile, the texts of Nashrudin Hoja and Juha are merely more entertainment than for the educative purposes. Keywords: Nashrudin Hoja, humor, Arabic culture, Turki, Persia. GJHSS-C Classification : FOR Code : 200299

ComparingNashrudinHojaJuhaandMullahNashrudinFindingOutHumorinMiddleEastCulture

Strictly as per the compliance and regulations of:

© 2014. Maman Lesmana. This is a research/review paper, distributed under the terms of the Creative Commons Attribution- Noncommercial 3.0 Unported License http://creativecommons.org/licenses/by-nc/3.0/), permitting all non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Comparing Nashrudin Hoja, Juha and Mullah Nashrudin: Finding Out Humor in Middle East Culture

Maman Lesmana

Abstract- The name of Nashrudin Hoja seems to be recognized many people. Nashrudin stories show the great by people in the world with their humorous anecdotes. Some influence of Sufism, so some people think that he is a research have studied Nashrudin Hoja with historical Sufi. The stories are humorous stories about the people 2014 approach. This article use approach of humor and semiotic of and their lifestyles in the past. Usually, they contain fiction. From the analysis, is concluded that the figure of

hidden meaning of moralities and can be interpreted in Year Nashrudin Hoja and Juha are real while character of Mullah

various levels of human life and are short observation Nashrudin is fictional. All stories of Nashrudin Hoja, Juha and Mullah Nashrudin contain humorous elements with different about people from different aspects of life, such as the 35 shapes and types. The stories of Nashrudin Hoja and Juha are life of ordinary people, beggars, kings, scholars, anecdotes styled because the characters are real even though politicians, scholars, merchants, soldiers and others. the stories do not necessarily exist, while the stories of Mullah Some stories contain for instance told about him, his Nashrudin are more fictional. The text of Mullah Nashruddin is wife and a faithful donkey. more complex and difficult to understand, because the text Meanwhile, Burak Sansal (2010) mentioned that aims to convey certain teachings to the readers through Nashruddin Hoja was born in 1208, in a village near the humor. Meanwhile, the texts of Nashrudin Hoja and Juha are town Hortu Sivrihisar (near Afyon), in the western part of merely more entertainment than for the educative purposes. Keywords: Nashrudin Hoja, humor, Arabic culture, Turki, Central Anatolia. In 1237 he moved to the City Aksehir to Persia. study with renowned scholars at that time, namely Sayid Mahmud Hayrani and Sayid Haci Ibrahim. He served as I. Introduction a Muslim judge (qadi) until 1284 which was the date of his death. Hoja Nasruddin was a philosopher, smart and ome researcher have studied Nashrudin Hoja with wise man with a great sense of humor. The story spread )

historical approach. They mentioned that C

almost everywhere in the world, among the tribes in ( SNashrudin Hoja was an adaptation of the Turkey itself, as well as in Persia, Arabia, Africa and Volume XIV Issue II Version I character "Juha" known in literature, folklore and culture along the Silk Road to China, India, and Europe. But, of of Arabs in the 7th century. When the Ottoman Turks course, for about 700 years not all of these stories using controlled the Arab region in the 16 th century, they Hoja attribute. Most of the stories are collection of adapted the characters Juha into Turkish, and rename humorous stories not only from Turkey, but also from the character to be Nasruddin Hoja. After that, in other stories in the World. Hoja in Turkish means - medieval times, when the contact between Turkish and "teacher", also known in the world by various names, for Persian cultures existed, the Persians also adapted the example, the Turks called Nasreddin Hoca, the character of Arabs and Turks and named it as "Mullah Kazakhstan named Koja Nasreddin, the Greeks called Nashruddin". This article use approach of humor and Nasreddin Hoja, People of Azerbaijan and Iran called semiotic of fiction for analyzing texts of humor from him Molla or Mulla Nasreddin, the Arabs called Juha these characters, because it is more interesting and and Tajikistan people called him Mushfiqi. suitable than the previous one. Juha,-who refers to the original name which was adapted by the Turks into Nashrudin Hoja-, according to II. Who is Nashrudin Hoja? Jayyusi (2010) is a traditional figure who has countless

Sawhney (2004) states that every year in Turkey funny anecdotes. His characters are so diverse, ranging Global Journal of Human Social Science was held a festival called "Nasruddin Hoja International from a wise people to a foolish one. His humors are also Festival". The festival is held on a large scale on 5-10 varied, from painful to joyful humors. Helmke (2007) July in a city where Nashrudin Hoja allegedly buried. said that Juha is an interesting folklore figure in North This festival provides an opportunity for writers and Africa and the Middle East. Some figures are artists to display their works on drama, film, music, characterized as a funny people and also a wise leader. animation and painting to preserve the memories of He could solve many problems that people were unable legendary Nashrudin Hoja. His grave is often visited by to deal with. Some cases, the story tells about the wisdom and other about the entertainment. However, Author: Faculty of Humanity, University of Indonesia. e-mail: [email protected]

there are many knowledge or insight that can be drawn opposed those who did not describe something from the stories of Juha. correctly. Many events that occur in society are not In an article entitled asy - syakhshiyah portrayed correctly and surrender to realities and Haqiqiyah (2010), Juha mentioned that the real name of conditions. The stories of Juha are parts of his personal Juha was Abu al-Ghushni ibn Thabit al-Dujayni Fazaari ideals and purposes of his life. (Barakat 2007) However, (60-160 AH / 680-777 AD). Many people wonder in Juha asy-syakhshiyah al-Haqiqiyah (2010) it is clearly whether or not that the famous figure of Juha with full of mentioned that when the Ottoman Turks controlled the funny stories is a real person? In fact, Juha is a real Arab region in the 16th century AD, they adapted the funny character, although his name was not mentioned story Juha into Turkish and change it as Nasruddin in the history. In Arabic, the name of Juha has become a Hoja. Later, in medieval times, when the contact symbol in art and humor. Thousands of anecdotes or between the Turkish and Persian culture occured, the humorous stories for centuries came from his mouth. Persians also adapted the story from the Arab and People may forget his historical roots, but they can not Turkish and named it as Mullah Nasruddin. and will never forget him in the context of his humorous Then, who is the actual name of Mullah 2014 characters. Although there are a lot of humor in the Arab Nashrudin? The oldest story of Mullah Nashrudin

Year stories and cultures, the Juha is still the most famous contained in the book "Saltukname", written in 1480, figure and still exist today in the Arab literature, folklore which mixed with other folklores and legends. The book

36 and culture. Therefore, it is not surprising that Juha mentions that Nashrudin was born in a village in Turkey, could live a hundred years. The story of Juha that is still named Sivrihisar, in 1208. Other sources mention that prominent and influential till today is not only because of Nashrudin was born in the village of Horto, near his creativity in writing and expression but rather Sivrihisar. Later, he moved to Aksehir in 1237 and died showing the genuine expression of the Arabs in general. in 1284. Mullah Nashrudin was a Sufi who left the In the past people used to divide the story of Juha into worldly life. The word Mullah in Arabic means "priest" or two major characters; Juha who was stupid and crazy "ulama". Therefore mullah is a legend in several and Juha who was are clever and smart. Now people countries in Central Asia, including Afghanistan, Iran, categorize it into various themes, according to its Turkey, Tajikistan and other countries that each claimed content. There are political, social and cultural themes. that Mullah Nashrudin was born there. Even Uzbekistan However, the influence of Juha is not confined to people claim that Mullah Nashrudin was born in political and social criticism, but also reflects other Bukhara, Uzbekistan. The story of Mullah Nashrudin is aspects, such as psychology and aesthetics. Juha's also very popular in North Africa, Greece, Italy, France,

) stories are about the reality of his situation and other Pakistan, the United States and others. Seeing his

C people. places of birth as described above, therefore Mullah ( Volume XIV Issue II Version I At the beginning the funny story of Juha was Nashrudin is a different name for Nashrudin Hoja oral stories and then converted into written form. The (Sawhney 2004) story of Juha is categorized into a popular culture that No one knows where and when Mullah depicts more stories of ordinary people, not deals with Nashrudin was born. He was a classic character created the sexual and vulgar stories of the upper-class society. by the adherents of Sufis in order to reach in a certain

- The stories of Juha depict everyday life narratives, like level of sufi teachings which is a part of Sufi mysticism. going to the market to buy a head of roasted lamb or Mullah Nashrudin is a character whose behaviors are spending the night with neighbors. Then, on the 17th difficult to be followed and his personality never dies. He and 18th century, it emerged a collection of stories is a message, not a figure for Sufis so that his history about the humor of Juha containing obscene languages and place of death is unknown. (Yadav 2007). Mullah (sexual exposures) using local dialects. In addition, Nashrudin was the most clever and smart person in the there are also stories of Juha inserted into a book of human history. For centuries, he made people around literary and anecdotes without mentioning the name of the world to laugh. Sawhney (2004:7) mentions that the author (Hanna 2003). there is a famous writer from Afghanistan, Idris Shah, Through his unique style which combines who collected hundreds of stories of Mullah Nashrudin

Global Journal of Human Social Science elements of humor and wisdom at once, Juha was into a book that consists of three volumes. The Sufis use considered as a spokesperson of Arab people in all the story of Mullah Nashrudin as a means to insert the aspects of life. He was an adviser, jurist, philosopher, teachings of Sufism in the simple way. Many stories wise man, comedian and mediator of people's hearts in from the great Sufi poets, such as Jalaludin Rumi, Hafiz all events of everyday life. The purposes of these funny and Sadi, are retold in the story of Mullah Nashrudin. stories are to improve the social and moral decays as Many of such stories contain the elements of Mullah much as possible and to give social critiques of society. Nashrudin humor and usually end by a question. Juha was smart enough. It can be seen from the topic (Sharma 2002) he dealt in which he talked about specific problems surrounding him as well as true and real problems. He

figures involved in the story is true, because there are III. The Humor of Nashrudin Hoja, Juha similarities between the village's name mentioned in the and Mullah Nashrudin story with the place where the Nashrudin Hoja studied, To find the difference of the three anecdotal namely Aksehir. Therefore, it is certain that the story took figures, the sub-chapter will analyze one story from each the form of anecdotes. As said by Dananjaya in his character. First story that the author will discuss below Foklore Indonesia (1986) that the anecdotes are derived from from Burak Sansal (2010): humorous fictional story of a prominent person or a few characters that actually exist. Meanwhile, regarding the One day, a few people from Aksehir joked to content of the story could have been a fiction or non Nashrudin Hodja, "Hey, Hodja, you are said that your fiction. level are higher than the saints. Try to prove it! " Furthermore, the elements of humor in the story Of course, Nashrudin Hodja can not answer it, but above can be found from the following words such as: because he was kept pressed, he finally answered, One day, a few people from Aksehir joked to Nashrudin "Yes, that is, approximately" Hoja, "Hey, Hoja, you said that your level is higher than

"The saints got supernatural powers and they ever 2014 the saints. Try to prove it! “ The phrase your level is showed his power to the people. If your level is higher than the words are joke words that contain higher than them, then show your supernatural Year elements of humor. Why is it called humor? Because the

powers “Asked those people.

actual circumstances of Hoja is not the case since the "Okay, let's try," said Hoja as he walked toward a big 37 level of Nashrudin Hoja is no higher than the saints but tree in front of him. "Hi the big tree quickly came to people of Aksehir considered him as such. Al-Hufi me and stand in front of me!" (1956) names such humor with the term al-Tahakkum bi Of course, the tree can not follow what is asked by al-Uyub' alalal-Uyub Khuluqiah wa al Nafsiah, meaning humor the Hodja. Thus, Hoja immediately walked toward - occurs because of the ability of someone to mock other the tree and stood there. people who have less morality and soul. Seeing what the Hoja, then The people of Aksehir Similarly, the words: of course, Nashrudin Hoja were laughing and mocking, "Hey, Hoja, what are can not answer, but as it continues pressed, he finally you doing? You can not make the tree to walk here, was forced to answer, “yes, that's approximately" can be but instead you are going there! " said to contain elements of humor. This text will not be "As a person who ranks higher than the saints, we funny, if Nashrudin Hoja answered with the actual must not be arrogant," said the Hoja. "If that tree words, like "no. My level does not exceed the level of could not walk here, yes, then we have to come

saints." Instead of being funny, if Nashrudin answered ) there." C

this way, then the story will end up uninteresting. ( To determine whether this text is fiction or non However, because he felt pressured and embarrassed Volume XIV Issue II Version I fiction, of course the text above is fiction. This is evident because being mocked by his friends, so he went to say from the words "one day" at the beginning of the story. In to follow what his friends said. Al-Hufi (1956:159) names the English version of the story begins with the words this kind of humor with the term fakihu at-takhallushu, "one day" or “dzaat yawm” in Arabic versions. As said by the humor that occurs when someone is in difficult Zoest (2007) that the fictional indication can be divided situation but is very smart in finding an exact answer. - into two main forms, namely the formal and the Another part of the text that makes this story referential. In a formal indication of fiction, there are funny is "okay, let's try," said Hoja as he walked to ward signs in the text that tend to reveal that we are dealing the large tree in front of him. "Hi, big tree quickly came to with fiction is more on its form rather than its denotation me and stand in front of me!" These words can be said meaning. For example, we can find many indications, to be funny, because the answer is not what we are such as the phrase "once upon a time ..." at the guessing. We do not suspect that Nashrudin Hoja would beginning of the story and the phrase "they are so do such a thing in which he walked toward the tree, happy and have a long life" at the end of the story. called and told him to come to him. His response is These words are a specific indication for a children's something that we do not expect to occur. If Nashrudin fairy tale. Hoja did something that we already guessed it then the Global Journal of Human Social Science However, whether the characters in this story is story would not be funny. As said by White (1955) that in real or not, we can say that Nashrudin Hoja figures in psychology, there are two things that are important in this story is real because there is no indication of humor, that unexpectedness (something unexpected) referential fictional, that is the proper name of someone and thought (the idea). Something to make people who never existed but is mentioned in the text. The laugh, if something is not unexpected (unexpectedness) figure Nashrudin Hoja and people from Aksehir really because to do something unexpected always required a exist. It can be seen from the place of birth and when he lot of ideas (thought). was born. Likewise, other characters such as "some Another element that makes the text really funny people from Aksehir" strengthen the argument that the is the element of impossiblity. According to Monro

(1988: 40), one of elements to create the foundation of that the text is in the form of fiction, because there are humor is something that is impossible, something that indications of fictional forms. However, judging aspects can not happen, such as when trees may be invited to of some characters, the characters in this story are real. speak and told to come. Something impossible in Juha, as mentioned in the introductory chapter, is real general contains a high level of funny effect. This even though it is found in the text some indications of matched with the ideas as presented by Claire (1984), fictional references, namely beside Juha some names that joke can make people laugh if it contains elements found in the text do not really exist. The Figures of that make no sense (illogic). Nashrudin Hoja did Juha’s friend is not considered as a real figure because something that was illogic, didn’t he? he represents a general name. Therefore, this story can Furthermore other words that contain elements be considered as anecdotal because the main character of humor can be seen from Nashrudin Hoja’s answer is a real character, but the story does not necessarily when he was asked: "Hey, Hoja, what are you doing? occur. You can not make the tree to walk here, but instead you However, when compared with the text of are going there! "So Nashrudin Hoja simply answer it:" Nashrudin Hoja, the element of humor almost occur in 2014 as a person whose level is higher than the saints, we every sentence of Hoja whilst only few elements of

Year must not be arrogant, "said the Hoja.”if that tree could humor exist in the text of Juha. This is probably caused not walk here, yes, then we have to come there." This by the number of sentences contained in the text of

38 text is funny, first of all, because Nashrudin Hoja is very Juha are fewer than the text of Nashrudin Hoja. smart in looking for answers. We do not think that even Elements of humor in the text of Juha can bee seen in a Nashrudin would answer it as such. Hoja’s answer is phrase: do not you think. The reason why these words called as unexpectedness Al-Hufi (1956) calls this considered funny is because Juha started to imitate his humor with the term fakihu at-takhallushu, the humor friend's words. If Juha did not use such phrase then this that occurs when someone is very smart in finding an text will be no necessary funny. Al-Hufi (1956) calls this answer, in particular in unexpected situation. humor as al- La'bi bi `Alfaz, the humor that occurs Then, if we look at the contents of Hoja’s because of person’s ability in playing some words. statement, there are two ways in conveying humor. The Similarly, the words: I came here to borrow first is called as al-hazalaqah (al-Hufi, 1956) that humor money, instead of asking advice. These words can also occurs when someone pretends to be a smart person or be considered funny, because the answer is not as to have a greater ability than other people, whereas the desired by the person who asked. People who asked fact is the opposite. Here Nashrudin Hoja acts as a hoping that after he gave his advice, Juha will be aware

) smart person by saying, "As person whose level is of his false and will not try to borrow money. However, in

C higher than the saints." This is funny, because actually contrast, Juha replied with such words. If, Juha did not ( Volume XIV Issue II Version I Nashrudin did not have such capabilities. Second is answer it with such phrase that did not expect by his called as al- Qalbu wa al-'aksu (al-Hufi, 1956), the humor friend, then there is no the possibility of this text happens when someone flipped reversal or confront a considered as funny. The kind of humor according the situation with another situation. This text is funny, Al-Hufi (1956) referred to al-'Ijabat gayri bi al-matlub, the because Nashrudin Hoja flipped reversal of humor that occurs because the person answers the

- circumstances. Supposedly, according to the scenario questions with something that are not desirable. that the tree that is expected to come to him and not The last text is the text about Mullah Nashrudin Hoja Nasrudin who come to the tree. taken from Yadav (2007): Meanwhile, the text about Juha that the author Once upon time, a neighbor was looking Mullah takes from Helmke (2007) is as follows: Nashrudin bending searching for something. Once upon a day, Juha came to the house of his "What are you looking for, O, Mullah." Ask neighbor. friend to borrow money. "Key" said Mullah. "What would you do with that money?" Asked a friend After a few minutes of searching, another neighbor of Juha. also asked, “where did it fall in?" "I'm going to buy an elephant." Juha said. "At home." Mullah replied casually. Global Journal of Human Social Science "An elephant?" Replied his friend quizzically. "Do not "Then, why do you look for it here," asked neighbor you think that you do even have a place that is confused. sufficient to raise the elephant? Do you have money "Because here, the light is better." to buy food for the elephant? This text can also be regarded as a fiction text, Hearing that answer, then Juha replied, "Do not you because there are indications of a formal fiction that is think. I come here to borrow money, instead of "once upon a time". Meanwhile, viewing from the aspect asking advice. " of characters, a character in this story is real because as As in the text of Nashrudin Hoja, this text also kind described in the introduction that the figure of begins with the words "Once upon a day". This indicates Mullah Nasrudin had the place and date of birth with

Nashrudin Hoja. However, it also can be considered Nashrudin Hoja and Juha are real while character of unreal because as it is mentioned in the introduction that Mullah Nashrudin is fictional. It can be analyzed from the the figure of Nashrudin Mullah was created by the Sufis information contained in previous research in the to teach their mystical teachings. introduction and strengthened by indication analysis of Meanwhile, judging its elements of humor, the non-fictional and fictional in the texts. There is overlap story of Mullah Nashrudin can not be equated with the between the figures of Mullah Nasrudin and Hoja previous stories in which its humorous elements are Nasrudin. This can be observed from some of stories easily observed from the phrases used in the text. To that at once mention the names of Mullah Nashrudin see the elements of humor in the story of Mullah and Nahsrudin Hoja. There is a reference that classifies Nashrudin, it requires a special and thorough. As a story into the story of Nashrudin Hoja but in one of its mentioned in The Encyclopedia of Pointless (2008) that dialogues also calls Hoja Nahrudin as Mullah. On the the humor has some levels. The first level is contrary there is another reference stating that Mullah abstractness. It is the most basic level of humor, humor Nashrudin’s place and date of birth is same with that is contradicts with conventional things. Second level Nashrudin Hoja. This means, if the figure of Mullah 2014 is nonsensicalness, humor whose words is quite long Nashrudin is true then that figure is Nahsrudin Hoja.

and wordy but has no sense except exposing All stories of Nashrudin Hoja, Juha and Mullah Year

something taboo and improper in the society. The third Nashrudin contain humorous elements with different

level is pointlessness which uses concepts of humor shapes and types. It is indicated in the analysis of the 39 that is more intellectual, such as irony, parody and contents of the text that show the different types and satire. The fourth is a comedy that is most difficult to forms of humor in these texts. The stories of Nashrudin create it. Someone who creates the humor must design Hoja and Juha are anecdotes styled because the an interesting situation and present characters that are characters are real even though the stories do not different with the existing characters in general in order necessarily exist, while the stories of Mullah Nashrudin to affect the highest attractiveness. are more fictional in which there are certain Sufi The text of Mullah Nashrudin may be teachings implicitly expressed. These categories can be categorized into a comedy. As mentioned in the seen through structural and content analysis of all three introduction that the figure of Mullah Nashrudin was texts. It seems that the text of Mullah Nashruddin is created by Sufis to convey their mystical teachings. more complex and difficult to understand if it is According to the author through the character of Mullah compared with the texts of Nashrudin Hoja and Juha. It Nasrudin the Sufis wanted to convey the messages to happens because the text of Mullah Nashrudin aims to

readers that human beings always want to get convey certain teachings to the readers through humor. ) C something in easy way. They tend to look at where the Meanwhile, the texts of Nashrudin Hoja and Juha are ( "light" appears even thought they are looking for merely more entertainment than for the educative Volume XIV Issue II Version I something that is actually difficult grasp by naked eye. purposes. In addition, the Sufis also tried to remind the people not Among the three, it can concluded that the to look at things from the outside (zahir) but from the figure of Nashrudin Hoja is most prominent than two inside (batin). other figures. From this perspective, it creates doubtful

This kind of humor by Hufi (1956) firstly it is among readers, especially the writer himself, whether it - referred to al-Tanaqud, the humor that occurs when is true that the story of Nashrudin Hoja is an adaptation person does something that is contrary to general of the character of Juha whose stories are not too opinion: the key fall at home, but he looks for it famous. Moreover, as Juha, Nashrudin Hoja Juha’s date elsewhere. This is contrary to common understandings, and place of birth is certain that suggests that the isn’t this? If the key fall at home, then it should be looked character of Nashrudin Hoja is real and can not be for it at home. Both are al-al-Ma'ani La'bu, the humor that equated with the figure of Juha. Of course, this can be occurs because of different perceptions in proven through analyzing the style and content of the understanding the meaning of the word: extrinsic texts. Even Turkish references about Nashruddin Hoja (majaz) or intrinsic (hakiki), denotative or connotative. have never mentioned any indication that the figure of

This Text is funny because there are different Nashruddin Hoja is an adaptation form Juha’s story. Global Journal of Human Social Science perceptions between the reader and the author (Sufis). Thus, the story of Nashrudin Hoja usually is The readers essentially take the text in denotative paralyzed with Abunawas’ story which is full of humor. meaning: the key falls at home, but look elsewhere, Although, there is a story played by Mullah Nashrudin, it because there is light. Meanwhile, the meanings made is clear that the story is about Nashrudin Hoja, not Juha. by the Sufis are extrinsic and connotative. Until now, many readers, especially the writer himself consider that both Nashrudin Hoja and Mullah IV. Conclusion Nashrudin are the same figures. It is because both use Based on the description and structural analysis the same name, "Nashrudin", whilst the name of Juha is of the text above, it can be concluded that the figure of not so familiar to readers outside the Arab world.

Bibliography 1. Barakat, Muhammad Murad, 2007, Dirasaat Falsafiyyah Li ’Abqariyyah Islamiyyah, (Study of Philosophy for Islamic Genius), Kotobarabia 2. Burak Sansal, 2010, Nasreddin Hodja, http: // www. allaboutturkey.com, (accessed 10 August 2010) 3. Claire, Elizabeth, 1984, What’s so Funny, Rochele Park: Eardley Pub 4. Dananjaya, James, 1986, Foklore Indonesia (Indonesian Folklore), Jakarta: Grafiti Pers 5. Hanna, Nelly, 2003, In Praise of Books: a Cultural History of Cairo's Middle Class, New York: Syracuse University Press 2014 6. Al-Hufi, Ahmad Muhammad, 1956, al-Fukahah fi al- `Adab, Usuluha wa `Anwa’uha, (Humor in Literature: Year

Its Origin and Types), Egypt: Maktabah Nahdah Misr

al-Fajalah. 40 7. Jayyusi, Salma Khadra (ed.), 2010, Classical Arabic Stories: An Anthology, New York: Columbia University Press 8. Juha, Asy-syakhshiyah al-Haqiqiyah (True History of Juha), 2010. http://www.fnatk.com/ , (accessed 21 November 2010) 9. Matthew Helmke, 2007, Humor and Moroccan Culture, Maroko: Derby and Wehttam, 10. Monro, D.H. 1988, Laurence Behrens and Leonatrd J. Rosen (eds), Theories of Humor, Writing an rd Reading Across the Curriculum 3 , p.40, Glenview (edn), Skotlandia: Foresman and Company 11. Rama Sankar & B.N. Mandal, , 2007, Global

)

Encyclopaedia of Islamic Mystics and Mysticism,

C ( Volume XIV Issue II Version I New Delhi: Global Vision Publishing Ho 12. Sawhney, Clifford, 2004, The Funniest Tales of Mullah Nasruddin , New Delhi: Unicorn Books 13. Sharma, S.P., 2002, Laughter: The Secret of Good Health, New Delhi: Pustak Mahal Yadav, 14. The Encyclopedia of pointless. 2008. http//www.

- eopoint.com/. (accessed 2 October, 2008) 15. Zoest, Aart van, 1991, Fiksi dan Non-fiksi dalam Kajian Semiotik, (Fiction and Non-Fiction in Semiotic), Jakarta: Intermasa 16. White, Wendell, 1955 Psychology in Living, New York: The Macmilan Company. Global Journal of Human Social Science